the nature of the object known and believed, and with the man- ner in which the knowledge is received, and with the evidence upon which the faith rests. The faith which the Scriptures dis- tinguish from knowledge is the strong persuasion of things not seen. It is the conviction of the truth of things which do not fall within the compass of our own observation which may entirely transcend the powers of our understanding, and which rest upon the simple testimony of God. This testimony faith relies upon in spite of whatever to human reason appears inconsistent or im- possible.
Knowledge, though essential to faith may be distinguished from it, 1st, as faith includes also an act of the will assenting, in addition to the act of the understanding apprehending. 2d. As knowledge derived through a natural is distinguished from knowl- edge derived through a divine source. 3d. As present imperfect apprehension of divine things (L e., faith) differs from that per- fect knowledge of divine things we shall have in heaven, 1 Cor. xiii., 12.
10. If faith necessarily includes knowledge, how can men be commanded to believe 1
1st. No man is ever commanded to believe that which is not revealed to him, either in the light of nature or by the inspired word. 2d. No man is ever commanded to believe a purely specu- lative truth. The truths of religion rest on the testimony of God. They are enforced by moral evidence, and faith in them involves a moral and spiritual knowledge of them, and delight in them. Moral evidence can be appreciated only by a mind pos- sessed of moral sensibility. And such moral insensibility as leads to blindness to the distinction between right and wrong is itself a very aggravated state of depravity.
The Scriptures, therefore, luminous with their own self- evidencing light, present the truth to all to whom they come, and demand its instant reception upon the testimony of God. If that evidence is not felt to be conclusive by any one, it must be be- cause of the sinful blindness of his mind. Therefore Christ says, "ye will not come unto me that ye may have life." And unbe- lief is uniformly charged to the " evil heart "
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11. What are the ultimate grounds of that assent to the truth which is of the essence of faith ?
In general, the ultimate ground upon which our assent to the truth of any object of knowledge rests is the veracity of God. The testimony of our senses, the integrity of our consciences, the intuitions of our reasons, all rest upon his veracity as Creator. Practically the mind is moved to this assent through our univer- sal and instinctive confidence in the constitution of our own natures.
Keligious faith rests, 1st, upon the faithfulness of God as pledged in his supernatural revelation, John iii., 33 ; 2d, upon the evidence of spiritual illumination, personal experience of the power of the truth, and the witness of the Holy Ghost, the Sanctifier, and thus "not in the wisdom of man, but in the power of God," 1 Cor. ii., 5-12.
12. What are the tivo kinds of evidence by which we know that God has revealed certain truths as objects of faith ?
1st. The evidence which resides in the truth itself. Moral, spiritual, experimental, rational, John vi., 63 ; xiv., 17, 26 ; Jer. xxiii., 29.
2d. The accrediting evidence of the presence and power of God accompanying the promulgation of the truth, and proving that it is from him. These are miracles, providential dispensations, the the fulfillment of prophecy, etc., John v., 36 ; Heb. ii., 4. — See above, Chapter III.
13. How can it be shown that the authority of the church is not a ground of faith ?
See above, Chapter V., question 18.
14. What is the nature of historical faith, and upon what evidence does it rest f
That mode of purely rational faith called historical is that apprehension of and assent to the truth which regards it in its purely rational aspects as mere facts of history, or as mere parts of a logical system of opinion. Its appropriate evidence is purely rational, e. g., the solution afforded by the Scriptures of the
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facts of history and experience, and the evidence of history, prophecy, miracles, etc.
15. What is the nature of temporary faith, and of the evidence upon which it is founded ?
Temporary faith is that state of mind often experienced in this world by impenitent hearers of the gospel induced by the moral evidence of the truth, the common influences of the Holy Ghost, and the power of religious sympathy. Sometimes the excited imagination joyfully appropriates the promises of the gospel, Matt, xiii., 20. Sometimes, like Felix, the man believes and trembles. Oftentimes it is at first impossible to distinguish this state of mind from genuine saving faith. But not springing from a divine work of recreation it has no root in the permanent prin- ciples of the heart. It is always, therefore, 1st, inefficient, neither purifying the heart nor overcoming the world ; 2d, temporary.